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of the one who has sinned. Therefore, in order that the matter may be brought to completion, it is necessary for both to concur, both the prayer of the righteous one and the work of the one repenting.} 6 Esau "was reddish, like a hairy garment," having the deadness that comes from sin and committing murder against Jacob. But David was reddish, with beautiful eyes, in order to show the discernment of David. 7 How a man, and how prudent in speech, and how also a warrior, the one still shepherding sheep? Therefore he did not speak from himself when he said this, but foretelling future things as if they were present, and he testifies for David the things which he was about to be, except for "the Lord is with him" and "handsome in appearance," which belonged to him from childhood and remained, the one by nature, the other by grace. 8 Since Saul was powerful, having a multitude assisting him wickedly against David, and only the two were persecuted, Samuel and David, the grace of God makes Saul prophesy not only those things that were against himself, but also those things in favor of David, and it casts him down naked, signifying that he will be stripped of the kingdom. 9 He now calls "profane" not the unclean, but those who are not holy, in contrast to the holy loaves set upon the table. For the table had six loaves continually changed on behalf of the twelve tribes of Israel, which they called the "bread of the Presence," so that each of the loaves was offered on behalf of two tribes, and the six on behalf of the twelve tribes. What good thing, then, came from this? That the tribes of Israel were joined together in harmony. And what better thing was signified beforehand? That the blessed apostles were sent two by two by the Savior to preach first among the tribes of Israel, so that the number from the twelve disciples was six at a time. {Common bread, not because the non-holy are profane, but because they are compared to the holy.} 10 "Today it will be sanctified because of the vessels," he said rather obscurely, but it means this. My young men have been sanctified and have kept away from women both yesterday and the day before; for this is what it means for him and the young men to be purified. But if it were not so, it was certainly sanctified through the eating of the bread of the Presence. The priest, persuaded by these words, gives David of the loaves, which it was not lawful for others to eat, but only the priests. And this is part of the prophecy that is revealed through deeds, that though the royal tribe, that is, of Judah, was one, and the priestly tribe, I mean, <of> Levi, was another, they were destined to be joined and to become one, both the priestly dignity and the <royal> in the presence of our Savior from David, who is at once priest and king, the one "according to the order of Melchizedek". 11 Neessar: it indicates either that because of sin Doeg the Idumean remained before the Lord, being healed and confessing, or that he was possessed by a demon like Saul, whose mules he was feeding. 12 Saul bears the type of the evil spirit, who ruled Israel when it said: We have no king. For the people of old, having despised the Lord who was their king, asked for Saul to be given to them as ruler. 13 No one urinates standing, and this against a wall, unless he is at leisure. This, therefore, speaks of one who is carefree and expecting to suffer nothing, if he belongs to Nabal. 14 The ventriloquist did not bring up Samuel, for it is impossible, nor did the one who came up speak the truth. But who this was and by what power he came up, you must inquire. 15 David was besieging Jebus. Jebus was what is now called Jerusalem, when it was under foreigners. The Jebusites, therefore, knowing that David was a friend of the poor, put forward the blind and the lame from the top of the wall to insult him. But he, having taken Jerusalem, so far refrained from treating badly those who were maimed in body, that he even established a law for his soldiers, punishable by death, if anyone should attempt to kill a blind or lame person. For "everyone who strikes," he says, "a Jebusite, lame or blind, let him be struck by a dagger," that is, let him be killed. For even if they hated David's soul, yet they receive mercy. Therefore he is deemed worthy of honor from all who say: The lame and the blind shall not enter into the house of the Lord, those who insulted David, whom he spared. 16 It should be noted that Nathan the son of David is born to him

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ἁμαρτήσαντος. ἵνα οὖν εἰς πέρας ἀχθῇ τὸ πρᾶγμα, δεῖ ἀμ φότερα συνδραμεῖν, καὶ τὴν τοῦ δικαίου εὐχὴν καὶ τὸ ἔργον τοῦ μετανοοῦντος.} 6 Ὁ μὲν Ἠσαῦ «πυρράκης ἦν ὡσεὶ δορὰ δασύς», τὴν ἐξ ἁμαρτίας ἔχων νεκρότητα καὶ φονῶν κατὰ τοῦ Ἰακώβ. ὁ δὲ ∆αβὶδ πυρράκης ἦν μετὰ κάλλους ὀφθαλμῶν , ἵνα τὸ διορατικὸν δηλώσῃ τοῦ ∆αβίδ. 7 Πῶς ἀνήρ , καὶ πῶς συνετὸς ἐν λόγῳ , πῶς δὲ καὶ πολε μιστὴς ὁ ἔτι πρόβατα ποιμαίνων; οὐκ ἄρα ἀφ' ἑαυτοῦ ἐλάλησεν εἰπών, ἀλλὰ τὰ ἐσόμενα προειπὼν ὡς παρόντα, καὶ μαρτυρεῖ τῷ ∆αβὶδ ἅπερ ἔμελλεν εἶναι, πλὴν τοῦ κύριος μετ' αὐτοῦ τοῦ τε ἀγαθὸς τῷ εἴδει , ἅπερ ἐκ παιδικῆς ἡλικίας προσῆν αὐτῷ καὶ παρέμενε, τὸ μὲν φύσει, τὸ δὲ χάριτι. 8 Ἐπειδὴ δυνατὸς ἦν ὁ Σαοὺλ πλῆθος ἔχων βοηθοῦν αὐτῷ κακῶς κατὰ τοῦ ∆αβίδ, οἱ δὲ δύο μόνοι ἐδιώκοντο ὁ Σαμουὴλ καὶ ὁ ∆αβίδ, ἡ τοῦ θεοῦ χάρις ποιεῖ προφητεύειν τὸν Σαοὺλ οὐ μόνον ὅσα κατ' αὐτοῦ ἦν, ἀλλὰ καὶ τὰ ὑπὲρ τοῦ ∆αβίδ, καὶ ῥίπτει γυμνόν , προσημαίνουσα ὅτι γυμνωθήσεται τῆς βασιλείας. 9 Βεβήλους λέγει νῦν οὐ τοὺς ἀκαθάρτους, ἀλλὰ τοὺς οὐχ ἁγίους, πρὸς ἀντιδιαστολὴν τῶν ἁγίων ἄρτων τῶν ἐπὶ τῆς τραπέζης παρα τιθεμένων. ἓξ γὰρ εἶχεν ἄρτους ἡ τράπεζα διαπαντὸς ἀλλασσομένους ὑπὲρ τῶν δώδεκα φυλῶν τοῦ Ἰσραήλ, οὓς ἐνωπίους ἐκάλουν, ὡς εἶναι ἕκαστον τῶν ἄρτων ὑπὲρ δύο φυλῶν προσφερόμενον, τοὺς δὲ ἓξ ὑπὲρ τῶν δώδεκα φυλῶν. τί οὖν ἐκ τούτου καλὸν ἐγίνετο; τὰς φυλὰς τοῦ Ἰσραὴλ πρὸς ὁμόνοιαν συνάπτεσθαι. τί δὲ κρεῖττον προε σημαίνετο; τοὺς μακαρίους ἀποστόλους ἀνὰ δύο δύο πέμπεσθαι ὑπὸ τοῦ σωτῆρος τὰ πρῶτα κηρύττειν ἐν ταῖς φυλαῖς τοῦ Ἰσραήλ, ὡς εἶναι ἓξ ἅμα τῶν δώδεκα μαθητῶν τὸν ἀριθμόν. {Ἄρτος λαϊκὸς οὐχ ὅτι οἱ μὴ ἅγιοι βέβηλοι, ἀλλ' ὅτι πρὸς τὸ ἅγιον συγκρινόμενοι.} 10 Σήμερον ἁγιασθήσεται διὰ τὰ σκεύη ἀσαφέστερον μὲν εἶπε, σημαίνει δὲ τοῦτο. τὰ μὲν παιδία μου ἡγίασται καὶ ἀπέσχηται γυναικὸς καὶ χθὲς καὶ τρίτην ἡμέραν · τοῦτο γὰρ τὸ φάναι αὐ τὸν καὶ τὰ παιδία ἡγνισμένα . εἰ δὲ οὐκ ἦν, πάντως ἡγιάζετο διὰ τοῦ φαγεῖν τὸν ἄρτον τῆς προθέσεως. πεισθεὶς ὁ ἱερεὺς τοῖς εἰρη μένοις δίδωσι τῷ ∆αβὶδ τῶν ἄρτων, οὓς οὐκ ἐχρῆν ἑτέρους φαγεῖν ἢ μόνους τοὺς ἱερέας. τοῦτο δὲ τῆς προφητείας ἐστὶ τῆς δι' ἔργων δηλούσης, ὅτι μήποτε ἄλλης οὔσης τῆς βασιλικῆς φυλῆς, τουτέστι τῆς Ἰούδα, καὶ ἄλλης τῆς ἱερατικῆς φυλῆς, λέγω δὴ <τῆς> Λευιτικῆς, ἔμελλον συνάπτεσθαι καὶ ἓν ἀποτελεῖσθαι τό τε ἱερατικὸν ἀξίωμα καὶ τὸ <βασιλικὸν> ἐν τῇ παρουσίᾳ τοῦ ἐκ ∆αβὶδ σωτῆρος ἡμῶν ἱερέως τε ὁμοῦ καὶ βασιλέως, τοῦ «κατὰ τὴν τάξιν Μελχισεδέκ». 11 Τὸν Νεεσσάρ · δηλοῖ ἢ ὅτι δι' ἁμαρτίας παρέμενε ∆ωὴκ ὁ Ἰδουμαῖος ἐνώπιον κυρίου θεραπευόμενος καὶ ἐξομολογούμενος, ἢ δαιμονῶν ὡς ὁ Σαούλ , οὗ τὰς ἡμιόνους ἔβοσκεν. 12 Ὁ Σαοὺλ τοῦ πονηροῦ πνεύματος τύπον φέρει, ἄρξαντος τοῦ Ἰσραὴλ τότε εἰπόντος· οὐκ ἔχομεν βασιλέα. καὶ γὰρ ὁ πάλαι λαὸς ἐξουδενώσας τὸν κύριον βασιλεύοντα αὐτοῦ, ᾔτησε τὸν Σαοὺλ ἄρ χοντα αὐτῷ δοθῆναι. 13 Οὐκ οὐρεῖ τις ἑστὼς καὶ τοῦτο πρὸς τοῖχον , ἐὰν μὴ σχολάζῃ τοῦτο οὖν λέγει καὶ τὸν ἀμέριμνον καὶ μηδὲν προσδοκῶντα παθεῖν, ἐὰν ᾖ τοῦ Νάβαλ . 14 Ἡ ἐγγαστρίμυθος τὸν Σαμουὴλ οὐκ ἀνήγαγεν, ἀμήχανον γάρ, οὐδὲ ἀναβὰς ἀλήθειαν εἴρηκεν. τίς δὲ οὗτος καὶ διὰ ποίας δυνάμεως ἀνέβη, ζήτει. 15 Ἐπολιόρκει τὴν Ἰεβοὺς ὁ ∆αβίδ. Ἰεβοὺς δὲ ἡ νῦν Ἱερουσαλὴἐλέγετο, ὅτε ὑπὸ ἀλλοφύλους ἦν. οἱ τοίνυν Ἰεβουσαῖοι, εἰδότες ὅτι φιλόπτωχος ἦν ὁ ∆αβίδ, ὑπεβάλοντο ἄνωθεν ἀπὸ τοῦ τείχους τυφλοὺς καὶ χωλοὺς αὐτὸν ὑβρίζειν. ὁ δὲ κρατήσας τῆς Ἱερου σαλὴμ τοσοῦτον ἀπέσχε τοῦ διαθεῖναι κακῶς τοὺς λελωβημένους τὸ σῶμα, ὡς καὶ νόμον θέσθαι τοῖς αὐτοῦ στρατιώταις θανάτου, εἴ τις ἐπιχειρήσειεν ἀνελεῖν τυφλὸν ἢ χωλόν. πᾶς γὰρ ὁ τύπτων φησὶν Ἰεβουσαῖον χωλὸν ἢ τυφλὸν ἁπτέσθω ἐν παραξιφίδι , τουτ έστιν ἀναιρείσθω· εἰ γὰρ καὶ ἐμίσουν τὴν ψυχὴν ∆αβίδ, ἀλλὰ φει δοῦς τυγχάνουσι. διὸ ἀξιοῦται τῆς παρὰ πάντων τιμῆς λεγόντων· χωλὸς καὶ τυφλὸς οὐκ εἰσελεύσεται εἰς οἶκον κυρίου , οἱ τὸν ∆αβὶδ ὑβρίσαντες, ὧν ἐφείδετο. 16 Σημειωτέον ὅτι Νάθαν ὁ υἱὸς ∆αβὶδ τίκτεται αὐτῷ